These commitments not only apply to mind training but in general to life itself:
- Always abide by these 3 principles: keep you commitments and vows for mind training, don’t overindulge in anything including self-image, be patient with everything and it shouldn’t be selective
- Remain natural, transform in your attitude: essentially transform your selfishness to be caring attitude
- Do not talk about the defects of others: do not tease, make fun or bring attention of others physical and mental handicaps
- Whatever the faults of others may be, do not contemplate them
- Abandon poisonous food
- Helping others is not based on returning favors: doing good for others must not depend on how well or badly that person has treated you in the past
- Do not expose the faults of others to irritate them
- Do not wait in ambush: do not wait for opportunity to strike back at those against whom you hold a grudge, never seek revenge.
- Never strike at heart, never be sadistic or cruel to others
- Do not put an ox’s load on a cow
- Do not aim to be the best: do not try to get better deal for yourself at the expense of others
- Do not misuse remedy – merit gained from mind training is for good purpose and not for personal gain
- Do not use gods for evil: do not use religious pretexts for anything evil
- Be like a humble servant before all
- Do not delight in the suffering of others
Follow a single pointed dedication to this mind training goal and merit comes on its own – perhaps the duration is not known but surely it arrives to being peace and clarity and goodness for all.
Remedy for Anger: Concentration on compassion and loving-kindness
The most effective way to remedy anger is to cultivate loving-kindness and compassion. In order to cultivate compassion. you must concentrate on the suffering that permeates the minds of all sentient beings. There are three types of suffering that exist in the minds of all sentient beings: suffering, sadness, and disappointment. Suffering mind is the mind that is constantly suffering from one thing or another. This can be caused by physical pain, for example. A sad mind is principally caused by thinking in a particular way: what you needed did not happen, what you did not need happened, etc. Anything that contributes to sadness and depression is part of the sad mind. Unlike suffering and sadness that come from the inside, disappointment comes from the outside. Whoever and whatever hurts you or harms you, disappoints you. That is disappointment. First think about these three kinds of suffering that afflict the mind. Now think about how others suffer from these three types of suffering. First concentrate on the tiniest creatures—ants, earthworms, etc. Think about how each and every individual ant has a mind, and how every mind. no matter how small, is afflicted by these three kinds of suffering. Try to really feel how they feel their suffering. Now gradually consider bigger and bigger sentient beings: dogs, cows, etc. concentrating on how each living creature has a mind, that mind is afflicted by three kinds of suffering, and try to feel their pain. This continues up until you consider the minds of humans. Feeling how others feel this constant pain, just like you, you can really experience their pain. Feeling their pain as strongly as your own, you now cultivate the wish that all sentient beings should be free from these three types of suffering. Now consider the nature of this suffering, what is it? Where does it come from? Think about where suffering occurs: in the mind. Suffering permeates every moment of mind, every moment of mind carries sadness, disappointment, and subtle suffering. This is the real truth of the first noble truth: there is suffering. The mind never has a moment of peace. Now consider how if there is no suffering in an individual’s mind, there is in fact no suffering at all. So what is mind? Investigate it closely and you will see that every moment of mind is impermanent, not solid or lasting. Moment to moment it changes, without a single, solid essence underlying it. Through this sincere investigation, you will discover that mind is in fact empty. that underlying it there is no such thing as a self. So in fact it is the mistaken belief in a self, the mistaken belief in the permanence of the mind, that underlies the experience of each of these three kinds of suffering. Now with the understanding that all beings—including yourself—suffer equally, and with the understanding that there is no self to suffer, that mind is empty, raise up the intense desire that all beings be freed from their suffering. Wishing that they be free from suffering is compassion. After you have generated the sincere wish that all beings be free from suffering, cultivate an equally intense wish for all sentient beings to experience happiness. Do this by calling to mind the fact that each living being has the same desire for happiness as you do, and then concentrate on generating the profound wish that every single sentient being experience true joy. That is loving-kindness. This concentration is limitlessly meritorious. It produces limitless merit. This meditation is something you can practice for weeks, until you can comfortably and smoothly concentrate the moment you sit down for meditation: all beings suffer exactly as I do: suffering is in the mind; each moment of mind does not exist; the mindstream is therefore empty and there is nothing to cling to; may all beings realize this and be free from suffering. All beings wish for happiness exactly as I do; may all beings experience true joy.